 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول لحق وهو يهد السبيل واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وعين الشرح of the Kitab الفرائد البهية في نظم قواعد الفقهية written by أبو بكر ابن أب القاسم الأهدل رحمه الله تعالى we stopped at the third line with the author says علمنا سبحانه بالقالم فضلا ومنن منه ما لم نعلمي so we're going to start from this إن شاء الله تعالى I'll align and explain it بإذن الله الكريم the author said علمنا سبحانه بالقالم علمنا the word علمنا we already took this form when we were speaking about فقهنا نبهنا it comes in the form of according to the scholars of morphology the صرفيين which is the سيغة or the wisdom of فعالة and we said that فعالة has in it the meaning of graduation when something is done gradually which is التدريج that means things happen not suddenly or all at once but basically that it happens over a period of time وقول الشيء الشيء and فشيئة and that is what's taken from this morphological pattern which is فعالة and as I want you to all realize which is قاعدة according to the علماء whether it be the صرفيين the scholars of morphology or whether it be the scholars of grammar is that if a word has more structure meaning more letters in it it has to have more meaning in it does it make sense غالبن that's the majority of the times so if فعالة has four letters how has he got four letters? we've got فع and we have two عين and we have a lamb because the عين has a شده on it شده is this it means two of it so we have four letters so فعالة cannot be the same as فعالة they can't both be the same in meaning because there's an extra عين here so that extra عين has to indicate an extra meaning so this is where the extra meaning comes in which is that it is تدرج that is gradual you see whereas if you just said if you said علماء means he learned you see but when you've added that شده on it it means that we were we took knowledge and we learned but it was something that was given to us gradually and that is the reality of what the Quran indicates as well because الله سبحانه وتعالى He says والله أخرجكم ننبطوني أمهاتكم لا تعلمونا شيئا الله سبحانه وتعالى He brought you out of the wounds of your mothers not knowing anything so the teaching and us learning and acquiring things had occurred as time went on so they say that the child when he's young whatever he's whatever he's taking is called acquiring whereas when he goes older it is more cold learning so the person is learning so here what we can say علماء is acquiring when you're young because learning involves learning involves pondering and thinking whereas acquiring doesn't have anything to do with pondering and thinking and contemplating the child doesn't contemplate on what his parents have said but he just naturally learns it by listening by just listening and this is the theory of behaviorism as they call it that the child just learns it without by just listening and he learns it from the individual who's native and it's his language or the person who knows this particular field so this قاعدة is not مطرد it is not a قاعدة that always applies so sometimes there may be a word you might see it might have more structure it might have more letters to it but that doesn't necessarily mean that it's that it has more meaning in it or it has a different meaning to the one that has less structure in it it's not who is the case علماء الله سبحانه وتعالى he taught us he educated us he took us out of the realm of ignorance and brought us into the light of knowledge سبحانه وتعالى and all of that took place in what? it all took place gradually over a period of time سبحانه وتعالى so now the question arises brothers is that and the scholars deal with this issue especially the علماء of منطق logic and this is the issue of does everything a person do does it always have to have the consequences of it does it always have to come out of it and this is the issue called المطاوع in Arabic which is that علماء الله taught us does it necessarily mean that it has to happen that we learn because Allah SWT does they have to come what is known as مطاوع they deal with this and the issue of الله سبحانه وتعالى teaching us or educating us or سبحانه وتعالى is not a verb يتمتبو it's not a verb that happens by what is known as المطاوعة اللازمة it doesn't necessarily have to happen it doesn't necessarily have to happen for we see people who've learned and become understanding and then we see those who don't know and don't have understanding maybe because they have disability issues سبحانه وتعالى الله created them like that that they are unable to ever learn you see so مطاوعة doesn't necessarily have to take place whereas if you say كسرت زجاجة I broke the glass فنكسرت and it broke this is no doubt a مطاوعة لازمة I broke I hit the glass and the glass broke so the glass will break it will break whereas knowledge الله may teach us سبحانه وتعالى but people may not take it in and may not learn it so they call this an action that may happen and may occur the consequences of it or may not have so this happens so علمنا الله تبارك وتعالى he taught us he educated us he علمنا سبحانه so we have علمنا الله تبارك سبحانه سبحانه is a مزدر is a verb now مزدر الملازم للنصبي it is a it is a verb now and it is always with a نصب you see and the نصب is always from مفعول المطلق meaning سبحانه you will never find it except in a except in this form which is المفعولية المطلقة that is always a مفعول المطلق it's always how it comes the عامل the عامل the thing that made it into this form or made it then the عامل is what causes it the cause of it to become a مفعول المطلق is hidden you see if it's a مفعول then it always has to be what there always has to be a verb that took place right so where is the verb because that's what causes it the verb here is بحضوف and you have to conceal it it's obligatory that you conceal it according to the grammarians and it is what أخصصو I specify Allah سبحانه أخصصو هو سبحانه so what's hidden here is أخصصو I specify I single him سبحانه وتعاله I uniquely pronounce and utter for him سبحانه وتعاله what سبحانه means what it means أُنَزِّهُ أُنَزِّهُ جَلَّوَ عَلَا عَمَا لَا يَلِيقُ بِهِ نِنْ سِفَاتِ نَقْ مِنْ سِفَاتِ النَّقْصِ وَلْعِيبَ it is to exalt الله تبارك وتعاله from characteristics and attributes that have deficiency in it you don't attribute to الله تبارك وتعاله rather you exalt him from it and you those characteristics and those attributes you exalt him from it سبحانه وتعاله علمنا سبحانه الله تبارك وتعاله he taught us with what بالقلامي the باء بالقلامي the باء in there is called باء والسببيةسببية means what reason it means through this pen الله taught us educated us through the pen the reason in how Allah educated or the way in which Allah did it is through the pen you see the pen here it means كتابة it means writing the pen doesn't a pen you don't learn from a pen but what you learn from is what the pen does which is the writing that is what's meant by it and that is why Allah سبحانه وتعاله when he said in سورة العلاق I for اللذي علم بالقلام the one who taught with the pen that's where the sheikh is bringing him from it doesn't mean Allah taught us the pen taught us but means that the pen through it Allah taught us سبحانه وتعاله and the pen wrote and through the writing of the pen we learned بسبب الكتابة التي سببوها القلام we learned through the writing of the pen in other words now we have to understand that Allah is the one who taught us and educated us but what did Allah use الله تبالك وتعاله used the pen and how did the pen then teach us it taught us by its writing so الله تبالك وتعاله he mentions that in the Quran and that's where the author gets it from which is اللذي علم بالقلام so a pen by itself if you put it somewhere it won't be able to to write صح place a pen in front of you it won't benefit you and nobody take anything from it nobody even write but when will it benefit you when will you learn from the pen and when will it when the writing comes into place so the pen by itself مجرد القلام a pen by itself isn't isn't what gives you the the outcome that you're looking for so علمنا سبحانه الله تبالك وتعاله they exalted he taught us بالقلامي with the pen with that pen فضلا ومنن فضلا ومنن فضلا means اي كرومن وحسانن اوطب الله تبالك وتعاله it's virtual الله تبالك وتعاله he taught us with the pen out of his virtue سبحانه وتعاله it's فضل from him it's a virtue from him it's a virtue from him ومنن and it is a blessing from him so they are slightly close in meaning متقارباني في المعنى the word فضلا ومنن are close to each other in terms of meaning so the word فضل in the Arabic language originally means getting more than what you deserve are you with me or getting more is what فضل means and blessing is is also the same right blessing is also getting more so that's that's how the relationship of the two or that's the relationship between the two of them so فضلا out of his virtue ومنن and out of his favor and blessing سبحانه وتعاله من هو from so من means from and the ه is a pronoun it's a a pronoun يعود على الله عز وجل and he goes back to الله تبارك وتعاله so he is the one who who is placed his virtue this favor and this blessing onto us it is him so the من هو that ه that ضمير you take it back to الله تبارك وتعاله ما لم نعلمي he taught us what ما لم نعلمي the word ما هي is an اسموصول in other words it's like اللذي لم نعلمي the ما هي is an اسموصول and remember we took that the ما can come in many meanings correct and from the meanings that it come with was that it can be اسموصول it can be a اسموصول which is اللذي so ما لم نعلمي it means the thing that we didn't know so اللذي the thing اسم موصولة so what's the إعراب for it ما لم نعلمي what's the إعراب for the word ما the إعراب for it it is what it is مفعول بي it's an object it is it's an object ما لم نعلمي ما لم نعلمي so what did he teach us سبحانه وتعالى that which we did not know that which we had no knowledge of that which we did not know so if ما is a مفعول بي what مفعول بي is it remember the أربيك language the word علم is of the word علم here right now علم are you with me it takes what is it's a فعل متعدي يتعدى إلى مفعولين it is a verb that that takes two objects it doesn't take one object two objects are you with me it goes towards to so where is the so first of all this ما is the first second مفعول so where is the first مفعول where is the first مفعول you see the first مفعول is the نون in علمانا the نون in علمانا سبحانه بالقالمي the نون in علمانا is the first مفعول so we have our first مفعول which is علمانا we also have our second which is علمانا سبحانه بالقالمي فضلنوة ومنننن منه ما لمنا علمي ما هي is the second مفعول that is the second مفعول الله تبارك وتعالى He taught us what ما لمنا علمي that which we did not know الله تبارك وتعالى what is it that we didn't know we didn't know the القرآن we didn't know the sciences pertaining to the القرآن we didn't even also know the jurisprudent rulings in the religion what is permissible and what is not permissible all of that we did not know الله تبارك وتعالى out of his favor and his virtue onto us he had allowed us to to know so he taught us that which we didn't know we didn't know the قرآن we didn't know the sciences pertaining to the قرآن or even the سنة we didn't know it we didn't know the rulings that were taken from both of them so this here my beloved brothers and sisters is اعتراف بالنعمة it is us acknowledging the blessings of الله تبارك وتعالى this is what the author is teaching us that we acknowledge that الله bestowed favors upon us and that he has blessed us سبحانه وتعالى and the blessing here is what نعمة العلم the blessing of knowledge and والله what is better than اعتراف الطالي بالعلم that the student of knowledge acknowledges صباح وما ساء in the morning and in the evening that the student of knowledge acknowledges this blessing and that he's not stubborn and hard-headed to not acknowledge it that الله blessed him سبحانه وتعالى and this of the author here saying that saying this it is an اقتباس it is taken from the authentic حريث the famous حريث that we all know which is this صحيح حين من حريثي معاوية بن أبي السفير رضي الله وتعالى عنه that the professor الله عليه سلم he said رضي الله وتعالى عنهما where the professor من يوري دي الله بهي خيرا يفق تهو في دين anybody who الله wants good for them الله gives them understanding of this religion so if الله wants good for you a sign that الله wants good for you it is what it's that he gives you he gives you understanding of this religion so can one say because يوري دي الله بهي خيرا anyone who الله wants for them good so the sign and the way to know that a person is favoured and a person has received the blessings of Allah is the fact that the fact that they have they have knowledge been given to them they possess knowledge this خيرية that's been mentioned in this hadith it's above the foundation that's already there which is Islam and that's already a. خير no doubt he's a he's a he's a God alone so that itself is able is خير are you with me brothers isn't that a case it's not a case that is the case but the خير that's been referred to here is expanded on in the part when the prophet said may you need to be خير a خير العظيم because it's because is a the it's an indefinate the on before it is what للإشارة المنطقة من الوضع يدعي العمل إذا كانت محببة ومعطة مرحلة ومعطة مدينة وخير من الله ومعطة المرحلة فالتنوينه هو لتعظيم والتحديث ومعطة منه بحيث ذلك يمكننا أن نتعقل منه منه رفع تفهم ومعطة المفهوم it's reverse understanding which is that if Allah does not want good for you he doesn't give you the understanding of the religion so if we turn the Habit we can say ملم يريد الله بيخيرا لا يفقه في الدين if Allah does not want good for a person he doesn't give him the understanding of this religion and this reverse understanding was touched on by ابن حجر رحمه الله التعالى وانا علامة ابن القيب ابن القيب منشهد انه كتاب يفتحه داري سعادة and ابن حجر منشهد انه كتاب فتح الباري which is a sharhof صحيح البخاري but as I said because we're going to strip خيل from this person خيلة we're referring to here we're referring to the خيل that is above above the توحيد and the basics of the religion that he already has so it is not that we're stripping from him all types of khayr علامنا سبحانه بالقالم فضلا ومنن منه مالم لا علمي the sheikh then goes on to say in